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forever". The name of 'confession' here means 'thanksgiving'; "I will give thanks to you, because you have hidden these things from the wise and understanding and revealed them to infants". so that it might be in the dative, it can be thus that: "we give thanks to your name," because it has become for us the cause of salvation. And this is also possible: in your name which was called upon us, as if you were to say: in knowledge or in virtue I will give thanks. 9-10 Diapsalma. But now you have cast us off and put us to shame, and you do not go out with our armies. "You are my king and my God". with····· · to God the voice; for of those drawing near and approaching ····· ····· ····· he is God and king. "who commands victories for Jacob". To those near ····· ····· ····· ····· · he commands victories and all good things. concerning them313 he says: "in you we shall boast all the day long, and in your name we will give thanks forever," that is, we will give thanks. And he says: "But now you have cast us off and put us to shame, and you do not go out with our armies". But when you went out with our armies, of his military force or by the power of our strength, we always accomplished everything. But entirely the opposite is the case for us here. And since they were saying, it is not necessary to speak expressly about the problematic things concerning them; Israel, having sinned, was removed from Jerusalem to Babylon by way of captivity. And Daniel and those three men and Jesus son of Nave and Ezekiel and the others of the Twelve Prophets were there, Haggai and Zechariah. These were not carried off to Babylon by way of captivity, but for the sake of being participants as helpers and physicians to those condemned there. God condemns someone with forbearance, that is, he does not leave him without help. And he sends out angels and makes holy men fall into affliction and captivity, not on account of their own sins, but for the sake of the salvation of others. Therefore, they speak of a change having occurred to the contrary, from good things to base things, from being helped and having him as a helper to being abandoned, but in a way they were abandoned, becoming helpers of others, not so that they might perish, but so that they might be of benefit and not allow the sins of the condemned to increase further. "You have cast off," therefore, "us now". And the "you have cast off" does not entirely convey blame; "Cain went out from the presence of the Lord God". God did not cast him off, but with self-willed eagerness he embraced what was evil, he rushed toward wickedness. But concerning Adam, who had not entirely fallen away, it is said that: "God cast out Adam," who was clearly laying claim to the things within and not wanting to go out. But he was cast out of paradise on account of Eve his wife; for it was on her account that he transgressed the rule; for when God asked, he says: "Who told you?" He says: "The woman whom you gave to be with me". He did not say, "whom you gave," but "you gave her with me". And this is the purpose: And I, for my part, thought that since she, having been deceived by the devil, as she herself confessed, was being cast out of paradise, I thought to do the same thing for her, so that I too might be cast out of paradise; for if Adam had not been cast out with her, the woman would not have entered into paradise. Not all the people were saying: "O God, we have heard with our ears, our fathers have told us". and after a little: "but your right hand and your arm ····· ·· and the light of your countenance". Not all the people were saying this. I remembered····· ····· ····· ····· of what was said in the epistle to the Corinthians: "I give thanks, that in everything you were enriched, in all speech and all knowledge". Then again: "It is reported that there is fornication among you". Therefore, it was not concerning one ····· ····· ····· ····· among this people, some in their own way. These, therefore, did not stretch out their hands to a foreign god. "But now you have cast us off and put us to shame". No one who sins is put to shame by God, but by himself. But God puts to shame in a way, when he ... the one who is not a sinner with the sinners ····· ····· ····· ····· 314 ···· and the shame is beneficial and brings glory to the one

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τὸν αἰῶνα". τὸ τῆς ἐξομολογήσεως ὧδε̣ ὄνομα τὴν εὐχαριστί αν σημαίνει· "ἐξομολογήσομαί σοι, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀνε̣κάλυψας αὐτὰ νηπίοις". ἵνα δοτικὴ ᾖν, δύναται οὕτω ὅτι· "τῷ ὀνόματί σου ἐξομολογούμεθα", ὅτι αὐτὸ η῾̣μῖν σωτηρίας γέγονεν αἴτιον. δυνατὸν δὲ καὶ τοῦτο· ἐν τῷ σῷ ὀνόματι τῷ ἐπικληθέντι ἐφ' ἡμᾶς, ὡς̣ ἐὰν λέγῃς· ἐν τῇ ἐπιστήμῃ ἢ ἐν τῇ ἀρετῇ ἐξομολογήσομαι. 9-10 διάψαλμα. νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν. "σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου". συν····· · τῷ θεῷ ἡ φωνή· τῶν γὰρ ἐγγιζόντων καὶ πλησιαζόντων ····· ····· ·····ων θεὸς και`̣ βασιλεύς ἐστιν. "ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ". τοῖς ἐγγὺς ····· ····· ····· ····· · τὰς σωτηρίας ἐντέλλεται καὶ ὅλα χρηστά. περὶ αὐ313 τῶν λέγει· "ἐν σοὶ ἐπαινεςθησόμεθα ὅλην τὴν ἡμέραν καὶ ἐν τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα", τουτέστιν εὐχ̣αριςτήσομεν. καὶ λέγει· "νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν". ὅτε δὲ ἐξήρχου ἐν ταῖς δυνάμεσιν ἡμῶν τῆς στρατιωτικῆς αὐτοῦ ἢ τῇ δυνάμει τῇ ἰσχύι ἡμῶν, ἠνύαμεν ἀεὶ πάντα. πᾶν δὲ τοὐναντίον ἐνταῦθα ὑπάρχει ἡμῖν. καὶ ἐπεὶ ἔλεγον, οὐ δεῖ τὰ προβληματικὰ εἰπεῖν̣ ῥητῶς περὶ αὐτῶν· ὁ Ἰσραὴλ ἁμαρτὼν μετῳκίσθη ἀπὸ τῆς Ἰερου σαλὴμ εἰς Βαβυλῶνα αἰχμαλωσίας τρόπῳ. καὶ ∆ανιὴλ δὲ καὶ οἱ τρεῖς ἐκεῖνοι καὶ Ἰησοῦς ὁ Ναυὴ καὶ Ἰεζεκιὴλ καὶ οἱ ἄλλοι τῶν ∆ώδεκα Προφητῶν ἦσαν ἐκεῖ, Ἅγγεος καὶ Ζαχαρίας. οὗτοι οὐκ αἰχμαλωσίας τρόπῳ μετηνέχθησαν εἰς τὴν Βαβυλῶνα, ἀλλ' ἕνεκα τοῦ μετόχους εἶναι βοηθῶν καὶ ἰατρῶν τοὺς καταδικασθέντας ἐκεῖ. καταδικάζει τινὰ θεὸς μετὰ φειδώ, τουτέστιν οὐκ ἐᾷ αὐτὸν ἀβοήθητον. καὶ ἀγγέλους ἐκπέμπει καὶ ἄνδρας ἁγίους ποιεῖ ὑπο̣π̣ε̣σεῖν κ̣ακώσει καὶ αἰχμαλωσίᾳ οὐ διὰ ἁμαρτήματα ἑαυτῶν, ἀλλὰ τῆς ἄλλων ἕνεκ̣α σωτηρίας. ἐς τοὐναντίον ο̣ὐ῀̣ν με̣ταβολὴν λέγουσιν γεναμένην ἀπὸ τῶν καλῶν ἐπὶ τὰ φαῦλα, α᾿̣π̣ὸ τοῦ βοηθεῖσθαι καὶ ἔχειν αὐτὸν α᾿̣ντιλήμπτορα εἰς τὸ ἐνκαταλελεῖφθαι, ἀλλὰ τρόπον τινὰ ἐνκατελε̣ίφθησαν γενόμενοι βοηθοὶ ἄλλων, οὐχ ἵνα ἀπόλωνται, ἀλλὰ ἵν' ὠφελήσωσιν καὶ μὴ ἐπιτρέψωσιν ἐπὶ πλέον τὰ ἁμαρτήματα τῶν καταδικασθέντων γενέσθαι. "ἀπώσω" οὖν "ἡμᾶς νῦν". καὶ τὸ "ἀπώσω" δὲ οὐ πάνυ ψόγον φέρει· "ἐξῆλθεν Κάϊν ἀπὸ προσώπου κυρίου τοῦ θεοῦ". οὐκ ἀπώσατο αὐτὸν ὁ θεός, ἀλλ' αὐτοκελεύστῳ προθυμίᾳ̣ ἠσπάσατο τὸ κακόν, ὥρμησεν ἐπὶ τὴν κακίαν. περὶ δὲ τοῦ Ἀδὰμ οὐ πάν̣υ ἀποπεσόντος εἴρηται ὅτι· "ἐξέβαλεν τὸν Ἀδὰμ" ὁ θεὸς ἀντιποιούμενον δηλονότι τῶν ἔσω καὶ μὴ θέλοντα ἐξελθεῖν. ἐκεῖνος δὲ τῆς Εὕας τῆς γυναικὸς ἕνεκα ἐκβέβληται ἐκ τοῦ παραδείσου· καὶ γὰρ αὐτῆς ἕνεκα τὸν κανόνα παρέβη· πυνθανομένου γὰρ τοῦ θεοῦ λέγει· "τίς σοι ἀνήγγειλεν"; λέγει· "ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ". οὐκ εἴρηκεν· "ἣν ἔδωκας", ἀλλὰ "μετ' ἐμοῦ αὐτὴν ἔδωκας". καὶ οὗτός ἐστιν ὁ σκοπός· κἀγὼ ἐ´̣δ̣οξα δέ, ὅτι ἀπατηθεῖσα ὑπὸ τοῦ διαβόλου, ὡς αὐτὴ ὡμολόγησεν, ἐκβάλλεται τοῦ παραδείσου, ἔδοξα τὸ αὐτὸ α̣ὐτῇ ποιεῖν, ἵνα ἐκβληθῶ κἀγὼ τοῦ παραδείσου· εἰ μὴ γὰρ συνεκβληθεὶς ἦν ὁ Ἀδάμ, οὐκ εἰσήρχετο εἰς τὸν̣ παρ̣άδεισον ἡ γυνή. οὐ π̣ᾶς ἔλεγεν ὁ λαός· "ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν". καὶ μεθ' ὁλίγα· "ἀλλ' ἡ δεξιά σου καὶ ὁ βρ̣αχ̣ίων σου ····· ·· καὶ ὁ φωτισμὸς τοῦ προσώπου σου". οὐ πᾶς ὁ λαὸς τοῦτο ἔλεγεν̣. ἐμνημονευσ̣····· ····· ····· ····· τοῦ ἐν τῇ πρὸς Κορινθίους λεχθέντος τοῦ· "εὐχαριστῶ, ὅτι ἐν παντὶ ἐπλουτίσθητε, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει". εἶτα πάλιν· "ἀκούεται ἐν ὑμῖν πορνεία". οὐ πε̣ρὶ ἑνὸς οὖν ἦν τ̣····· ····· ····· ····· ἐπὶ τοῦ λαοῦ τούτου οἱ μὲν ἰδίῳ τρόπῳ. οὗτοι οὖν οὐκ̣ ἐξεπέτασαν χεῖρας προ`̣ς θεὸν ἀλλότριον. "νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς". οὐδεὶς ἁμαρτάνων ὑπὸ θεοῦ καταισχύνεται, ἀλλ' ὑφ' ἑαυτοῦ. καταισχύνει δὲ ὁ θεὸς τρόπον τινά, ὅτε τὸν μὴ ἁμαρτωλο`̣ν σὺν τοῖς α῾̣μ̣αρτωλοῖς ····· ····· ····· ····· 314 ···· καὶ ὁ καταισχυνμὸς ἐπωφελὴς καὶ δόξαν φέρων τῷ